Psalms 101:7 · Bible study
Psalms 101:7 Commentary: The King’s Vow Against Deceit and Lies
Hebrew · 10 what the commentators say
Meaning in one sentence
Does Psalm 101:7 demand zero tolerance for deceit in every household, or is it a royal vow for God’s kingdom leader?
Research Summary
- Meaning: A royal vow: the king will not tolerate deceitful or lying persons in his household or administration.
- Key words: rəmîyāh (deceit, treachery) and šeqer (falsehood, lies), two distinct Hebrew terms for dishonesty.
- Main debate: Whether this is a specific vow for a theocratic king or an absolute standard for every disciple’s home.
- Theological theme: God’s holiness demands truth; leaders set the tone by who they keep close.
- Best use: A sermon or lesson on leadership integrity, office ethics, or the character required for those in authority.
Translation Comparison
BSB Berean Standard Bible 2020
No one who practices deceit shall dwell in my house; no one who tells lies shall stand in my presence.
WEB World English Bible 2000
He who practices deceit won’t dwell within my house. He who speaks falsehood won’t be established before my eyes.
KJV King James Version 1769
He that worketh deceit shall not dwell within my house: he that telleth lies shall not tarry in my sight.
ASV American Standard Version 1901
He that worketh deceit shall not dwell within my house: He that speaketh falsehood shall not be established before mine eyes.
YLT Young's Literal Translation 1898
He dwelleth not in my house who is working deceit, Whoso is speaking lies Is not established before mine eyes.
Darby Darby Bible 1890
He that practiseth deceit shall not dwell within my house; he that speaketh falsehoods shall not subsist in my sight.
Douay-Rheims Douay-Rheims Bible 1899
I am become like to a pelican of the wilderness: I am like a night raven in the house.
Translations in other languages (10 available)
No habitará dentro de mi casa el que hace fraude: el que habla mentiras no se afirmará delante de mis ojos.
Aquele que usa de engano não habitará em minha casa; aquele que fala mentiras não conseguirá ficar firme perante meus olhos.
Celui qui se livre à la fraude n’ habitera pas dans ma maison;
Falsche Leute halte ich nicht in meinem Hause; die Lügner gedeihen bei mir nicht.
Wie bedrog pleegt, zal binnen mijn huis niet blijven; die leugenen spreekt, zal voor mijn ogen niet bevestigd worden.
Chi pratica la frode non abiterà nella mia casa; chi proferisce menzogna non sussisterà davanti agli occhi miei.
Nie będzie mieszkał w domu moim zdrajca, ten, który mówi kłamstwo, nie ostoi się przed oczyma memi.
Я уподобился пеликану в пустыне; я стал как филин на развалинах;
行 詭詐的，必不 得住 在我家 裡；說 謊話的，必不 得立 在我眼 前。
The worker of deceit will not come into my house; the false man will have no place before my eyes.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Psalms 101:7
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions agree that Psalm 101:7 expresses a solemn royal vow: the king will exclude deceitful and lying persons from his court and household. Barnes describes the deceiver as “full of tricks, false pretences, and devices” whose word cannot be relied on. The Hebrew verb yēšēḇ (יֵשֵׁב, ‘will dwell’) carries the sense of sitting permanently, while yikkôn (יִכּוֹן, ‘will be established’, from kûn, to be firm) suggests being confirmed in one’s position (Gill, Jamieson-Fausset-Brown). David pledges that such persons will have no place in his house (the palace) nor remain in his favor. Calvin sees this as David preparing himself to govern faithfully. Keil & Delitzsch call it a “Prince’s Psalm” that sets the standard for righteous rule. The moral severity is clear: a leader who answers to God cannot countenance dishonesty.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Exclusive royal vow: Calvin, Keil & Delitzsch: David is speaking as the theocratic king preparing to rule. The context of the psalm (vv. 1–2, 8) focuses on his office and the city of God.
- Universal household ethic: Matthew Henry, Barnes: the principles apply to every master of a family and every person in authority. The language of ‘house’ invites broad application.
- Both-and (typological): Some Reformed and Anglican readings: David’s vow prefigures Christ’s reign in his Church, and believers are called to reflect that standard within their spheres.
What is clear: God abhors deceit and falsehood, and those who lead God’s people — whether in Israel, the Church, or a household — are responsible to keep dishonest persons from positions of trust and intimacy.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Scope of “my house” | At minimum, the king’s palace and the inner circle of his court. | Some (Matthew Henry, traditional application) extend it to all households; others (Keil, Calvin) see it as a specifically royal vow for the theocratic king of Israel. |
| Nature of the vow | It is a solemn resolve, not a passing sentiment. | Is it an ideal to strive toward, or an absolute command requiring immediate dismissal of any dishonest person? Barnes and Clarke treat it as a firm policy; others see an eschatological dimension, only in the kingdom fully realized can this be perfectly enforced. |
| Application to believers today | Deceit and falsehood have no place in the community of God’s people. | Some interpret the verse as a standard for all believers in their families and workplaces; others restrict its primary application to those in leadership (pastors, magistrates, managers) who set the culture of an organization. |
| Tolerance vs. discipline | Leaders should not knowingly retain or promote dishonest persons. | How does this balance with grace and restoration? Protestant traditions emphasize church discipline; Catholic and Orthodox traditions incorporate reconciliation and repentance before full restoration of trust. |
Historical & Cultural Context
The psalm belongs to the early part of David’s reign, likely before the ark was brought to Jerusalem. Keil & Delitzsch date it to the time when the ark remained in Obed-Edom’s house (2 Samuel 6), a period when David was deeply conscious of God’s holiness. In the ancient Near East, royal courts were notorious for sycophants and flatterers. Adam Clarke notes that Tiberius encouraged such men while Titus expelled them, David’s resolve would be counter-cultural. The word qe.rev (קֶרֶב) for “within” literally means “in the midst,” stressing intimate association, not just proximity. Matthew Henry observes that the king’s house includes both his palace and his personal household. The verse resonates with the law’s condemnation of falsehood (Proverbs 6:16, 19) and with David’s own experience: he killed the man who brought news of Saul’s death in hope of reward (2 Samuel 4:10). Lange adds that the king’s vow ultimately shapes “the city of God”, Jerusalem must be known for holiness, not clever deceptions.
Textual Notes
The supplied sources note no significant textual variants for Psalm 101:7. The Hebrew is stable across manuscripts. The reading in the Douay Rheims (“I am become like to a pelican…”) appears to be a copy error or misplacement from Psalm 102, not a genuine variant for this verse.
Reception History
Psalm 101 came to be known as “the Prince’s Psalm”, Luther’s title for it, a mirror for rulers. Duke Ernest the Pious of Saxe-Gotha (d. 1675) sent a copy to an unfaithful minister, and the verse became proverbial: when an official acted wrongly, people said “he will soon receive the prince’s psalm.” The psalm has been used across Reformed and Anglican traditions to instruct civil magistrates and church leaders. Early church fathers, including Augustine, read it as Christ’s own rule for his household, the Church. In modern preaching, it often appears in series on integrity, leadership, or the ethics of the kingdom.
Preaching This Verse
Three-point outline
- The king’s commitment to truth. David vows openly: deceitful and lying persons have no permanent place in his house or sight. This is not passive dislike but active rejection.
- The cost of tolerance. Allowing flattery and dishonesty corrupts leadership and distorts judgment. Proverbs 29:12 warns, “If a ruler listens to lies, all of his officials are wicked.”
- The blessing of righteous company. The context (v. 6) shows that the king’s eyes are on the faithful, those who walk in a perfect way will serve him. Integrity attracts integrity.
Five-point outline
- Deceitful persons defined: Those who work rəmîyāh (treachery) and speak šəqārîm (lies), not occasional mistakes but habitual dishonesty.
- Dwelling vs. establishing: The deceiver cannot “sit” permanently; the liar “will not be confirmed” in place or office (JFB). Temporary presence is possible, but no lasting role.
- The king’s house as symbol: The palace represents the court, the government, and the center of national life. A corrupt court corrupts the nation.
- Lies in court: Flattery, false promises, and slander destroy trust. Barnes notes the danger of relying on cunning agents rather than honest ones.
- Application to church and home: The same principle applies to anyone with authority, a church leader, a parent, a business owner, as Matthew Henry extends the pattern.
Illustration hooks
- A manager who hires only honest employees, even when a “smooth talker” might close more deals. The business may take longer to grow, but trust is preserved.
- A pastor who confronts a gossip in the congregation, refusing to let slander spread “in the church’s house.” The resolution costs relationships but protects the flock.
Questions your congregation is asking
- “Does this verse mean I can never forgive a liar or give them a second chance?”
- “How do I protect my family from flattery and false promises in a culture that rewards image over truth?”
Leading a Discussion
This psalm is a royal vow, but its principles echo through every home, workplace, and church. As you discuss Psalm 101:7, remember: the goal is not self-righteousness but a shared commitment to truth that honors God and protects community.
Discussion questions
- Look at the Hebrew verbs: yēšēḇ (dwell/sit) and yikkôn (be established). What is the difference between letting someone visit and letting them have a permanent place?
- David says this about “my house.” In verse 6, he says the faithful “may dwell with me.” How does he connect who he keeps close with who he is becoming?
- Barnes wrote that if your business requires dishonest agents, you should reconsider the business. Is that standard realistic today? What would change if we applied it?
- The verse uses two different words for dishonesty: rəmîyāh (treachery/deceit) and šeqer (falsehood/lies). Why two terms? What shades of meaning do they carry?
- How does this verse relate to David’s own failures (e.g., with Bathsheba and Uriah)? Does his past sin make the vow hypocritical, or does it highlight grace?
- If a pastor applies this verse to church membership, how should it be handled with someone who admits lying but repents? Where is the line between discipline and mercy?
- What does “before mine eyes” (ləneḡed ‘ênāy) imply about the king’s visibility? Is he talking about what he can police, or about what he chooses to accept?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| II Samuel 4:10 | when someone told me, ‘Behold, Saul is dead,’ thinking that he brought good news, I seized him and killed him in Ziklag, which was the reward I gave him for his news. |
| II Samuel 4:12 | David commanded his young men, and they killed them, cut off their hands and their feet, and hanged them up beside the pool in Hebron. But they took the head of Ishbosheth and buried it in Abner’s grave in Hebron. |
| II Kings 5:26 | He said to him, “Didn’t my heart go with you when the man turned from his chariot to meet you? Is it a time to receive money, and to receive garments, and olive groves and vineyards, and sheep and cattle, and male servants and female servants? |
| II Kings 5:27 | Therefore the leprosy of Naaman will cling to you and to your offspring forever.” He went out from his presence a leper, as white as snow. |
| Psalms 52:2 | Your tongue plots destruction, like a sharp razor, working deceitfully. |
| Proverbs 29:12 | If a ruler listens to lies, all of his officials are wicked. |
| Acts 1:16 | “Brothers, it was necessary that this Scripture should be fulfilled, which the Holy Spirit spoke before by the mouth of David concerning Judas, who was guide to those who took Jesus. |
| Acts 1:20 | For it is written in the book of Psalms, ‘Let his habitation be made desolate. Let no one dwell in it;’ and, ‘Let another take his office.’ |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke highlights that the king resolves to purge his own court of flatterers and deceitful people. He then contrasts this with Roman emperors: Tiberius encouraged flatterers, while Titus burned, banished, or sold them as slaves.
Barnes' Notes on the Bible Protestant 1832
Barnes applies the psalmist's rule about excluding liars and deceivers beyond personal relationships to one's business dealings. He argues that anyone whose work requires dishonest employees should question that work itself, since honest tasks can always be carried out by honest people.
Calvin's Commentaries Reformed 1564
Calvin sees David writing this psalm before he actually ruled, as a personal vow and preparation for kingship. When David sings of mercy and judgment, he is solemnly declaring his commitment to be a just and upright ruler. Calvin rejects the view that this is simply praise for how God dispenses both kindness and punishment.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator emphasizes that the king actively fills his court with faithful ministers and will not tolerate falsehood, pride, or injustice nearby. Those who speak lies will not be given any secure or established place in his presence.
Geneva Bible Notes Reformed 1599
The Geneva annotators stress David's utter refusal to tolerate any dishonesty within his own household. The distinction between dwelling in the house and remaining in his sight suggests a complete removal of the deceitful and the liar from every level of his personal presence.
Gill's Exposition of the Bible Baptist 1748
Gill applies this verse to Christ’s household, both on earth and in heaven. Deceitful flatterers and false teachers, including antichrist with all his deception, will be expelled from it. Liars too cannot keep their place before God’s face, since Christ is truth itself.
Jamieson-Fausset-Brown Commentary Protestant 1871
not dwell —literally, "not sit," or tarry, or be established.
Keil & Delitzsch OT Commentary Protestant 1876
Keil and Delitzsch tie this psalm to the time when David left the Ark at Obed-Edom's house and cried out, "When wilt Thou come to me?" They see it as David's vow to walk in holiness and justice, longing for God's presence to dwell in Jerusalem as his royal city.
Lange's Commentary Reformed 1857
Lange insists the opening words are a vow to use his poetic gift for God's praise, not a summary of a ruler's virtues
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry sees David's choice to sing of both mercy and judgment as reflecting the mixed nature of God's providence in every believer's life. For Henry, the psalm presents David as a pattern for rulers and householders, acknowledging that God's dealings are a blend of hardship and favour, and both deserve praise.